金剛經纂要刊定記 5.173

5.173

佛將等者。謂本來只有四語，秦什譯時加此一語，欲以統收四語發明佛意，用之斷疑也。應可一一舉而問之，以顯不狂之義，且如佛說大菩提法，為真智時為真不真耶？則對曰：真當知，如來是真語者，斯則不誑之義明矣。他皆例此。說此四事既不誑人，今說此經受持得菩提果，豈成誑耶？云何不信？雖此言說有為無體之因，能證離言無為有體之果。故偈云：「果雖不住道，而首能為因，以諸佛實語，彼智有四種。」亦如《淨名》云：「文字性離即是解脫，無離文字說解脫也。」

[Regarding] 'The Buddha would...' and so forth: Originally there were only four expressions; when Kumārajīva translated it during the Qin, he added this one expression, wishing thereby to encompass the four expressions, elucidate the Buddha's intention, and use it to resolve doubts. One should raise and query each one in turn to reveal the meaning of non-deception: for instance, when the Buddha speaks of the dharma of great bodhi as true wisdom, is it true or not true? One would reply: 'It is true. One should know that the Tathāgata is one who speaks the truth.' Here the meaning of non-deception is made clear. The others are all analogous to this. Since speaking of these four matters does not deceive people, now when speaking of upholding this sūtra to attain the fruit of bodhi, how could it be deception? Why do you not believe? Although these words are a saṃskṛta cause that lacks real substance, they can realize the fruit that is free from words, is asaṃskṛta, and has real substance. Therefore the verse says: 'Although the fruit does not abide in the path, / Yet from the outset it can serve as the cause; / Because of the true words of all Buddhas, / That wisdom is of four kinds.' It is also as the Vimalakīrtinirdeśa says: 'The nature of words being detached is itself liberation; liberation is not spoken of apart from words.'